The Accusation against Paul
1 Five days later Ananias v the high priest came down with some elders and a lawyer named Tertullus. These men presented their case against Paul to the governor. w 2 When Paul was called in, Tertullus began to accuse him and said: “We enjoy great peace because of you, and reforms are taking place for the benefit of this nation because of your foresight. 3 We acknowledge this in every way and everywhere, most excellent x Felix, with utmost gratitude. 4 But, so that I will not burden you any further, I request that you would be kind enough to give us a brief hearing. 5 For we have found this man to be a plague, y an agitator z among all the Jews throughout the Roman world, and a ringleader of the sect of the Nazarenes. a 6 He even tried to desecrate the temple, and so we apprehended him. By examining him yourself you will be able to discern the truth about these charges we are bringing against him.” 9 The Jews also joined in the attack, alleging that these things were true.
Paul’s Defense before Felix
10 When the governor motioned for him to speak, Paul replied: “Because I know you have been a judge of this nation for many years, I am glad to offer my defense in what concerns me. b 11 You can verify for yourself that it is no more than twelve days since I went up to worship in Jerusalem. c 12 They didn’t find me arguing with anyone or causing a disturbance among the crowd, either in the temple or in the synagogues or anywhere in the city. d 13 Neither can they prove the charges they are now making against me. 14 But I admit this to you: I worship the God of my ancestors according to the Way, e which they call a sect, believing everything that is in accordance with the law and written in the prophets. f 15 I have a hope in God, which these men themselves also accept, that there will be a resurrection, ,g both of the righteous and the unrighteous. h 16 I always strive to have a clear conscience i toward God and men. 17 After many years, I came to bring charitable gifts and offerings to my people. j 18 While I was doing this, some Jews from Asia found me ritually purified in the temple, without a crowd and without any uproar. k 19 It is they who ought to be here before you to bring charges, if they have anything against me. 20 Or let these men here state what wrongdoing they found in me when I stood before the Sanhedrin, 21 other than this one statement I shouted while standing among them, ‘Today I am on trial before you concerning the resurrection of the dead.’ ”
The Verdict Postponed
22 Since Felix was well informed about the Way, l he adjourned the hearing, saying, “When Lysias the commander comes down, I will decide your case.” 23 He ordered that the centurion keep Paul under guard, though he could have some freedom, and that he should not prevent any of his friends from meeting his needs. m
24 Several days later, when Felix came with his wife Drusilla, who was Jewish, he sent for Paul and listened to him on the subject of faith in Christ Jesus. 25 Now as he spoke about righteousness, self-control, and the judgment to come, n Felix became afraid and replied, “Leave for now, but when I have an opportunity I’ll call for you.” 26 At the same time he was also hoping that Paul would offer him money. So he sent for him quite often and conversed with him.
27 After two years had passed, Porcius Festus o succeeded Felix, and because Felix wanted to do the Jews a favor, p he left Paul in prison. q
B. Paul’s imprisonment in Caesarea (24:1–26:32). 24:1–3. The trial before Felix (24:1–27) provides one of the most detailed accounts in Acts of the formal interaction between plaintiff, defendant, and judge. The charges against Paul are presented by Tertullus, a legal advocate who represents Ananias and other elders of the council (24:1). Tertullus begins by praising Felix for his accomplishments and his care for the Jewish people (24:2–3). While such flattery is not unexpected in a speech of this nature, Tertullus’s praise (24:2) moves beyond any reasonable perception of reality. Not only were there revolutionary movements during his reign, but Felix was also accused of being ruthless in his dealings with his subjects.
24:4–9. The center of Tertullus’s charge against Paul is that he stirs up riots everywhere (24:5a), he is the leader of “the sect of the Nazarenes” (24:5b), and he “tried to desecrate the temple” (24:6). Like those who accused Jesus (Lk 23:2), Tertullus understands that Felix cares about only the maintenance of political stability. The threat of riots and the existence of a political “sect” that is influential everywhere certainly deserve serious consideration. Moreover, the charge of the desecration of the temple also threatens the stability of a state where the centrality of the temple as a political institution has long been recognized, even by the Roman governors. In a brief paragraph, therefore, Tertullus is able to outline the threat Paul poses to Felix and his rule.
24:10–13. In response, Paul provides a defense that links his acts with the gospel he preaches (24:10–21). First, he begins by noting that Felix has been “a judge of this nation for many years” (24:10). It is noteworthy that Paul does not mention any of Felix’s deeds as a benefactor of the Jewish people. The reference to “many years” may be explained by the fact that Felix is said to have been involved in the governing of the province when Cumanus was a procurator in AD 48–52. In appealing to his experience in this province, Paul attempts to reveal the weaknesses of Tertullus’s argument.
24:14–16. The focus of Paul’s speech is, however, a confession of a different sort. What he admits is that he worships the God of Israel, he is faithful to Israel’s tradition, and he hopes for a resurrection (24:14–15). In this way, Paul turns this defense speech into a testimony to the work of God through Jesus, who is the first one to be raised from the dead (cf. 24:21). In his Areopagus speech, which was also addressed to a Gentile audience (17:22–31), Paul raised the issue of resurrection when he noted that through this resurrected one God is going to judge the world (17:31). In this speech before Felix, the phrase “a resurrection, both of the righteous and the unrighteous” (24:15) also alludes to the future judgment, where God is the ultimate judge. In this sense, then, Paul is implying that although he is the one now being judged, the one who is accusing him and judging him will one day be judged by the God whom Paul preaches.
24:17–21. In the final part of his speech, Paul returns to the matter of his innocence. In highlighting his faithfulness to his tradition, Paul mentions that he came to Jerusalem “to bring charitable gifts” (24:17). This may be a reference to the collection from the Gentiles for the believers in Jerusalem (Rm 15:26; 1 Co 16:1–4; 2 Co 8–9; Gl 2:10). “To bring . . . offerings” (24:17) refers back to his presence in the temple to accompany others in fulfilling their vows (21:26). Paul then points to the Jews from Asia (24:19) as responsible for stirring up the crowd. This section of the speech is linked with the previous section by yet another reference to resurrection (24:21). Paul again admits that he is guilty only of one charge: preaching the resurrection of Jesus.
24:22–26. Felix’s response reflects his weakness, as he refuses to declare Paul innocent (24:22–23). Felix returns with his wife Drusilla (24:24a). According to Josephus, Drusilla was a Jew who was persuaded to leave her own husband and marry Felix. If Luke and his readers were aware of this, the sudden appearance of Drusilla may enhance the ironic effect: the one who has been unfaithful to the law is now the judge concerning matters of the law.
24:27–25:5. With Festus succeeding Felix (24:27), Paul finds himself being tried by yet another Roman procurator (25:1–22). Porcius Festus was the procurator in Judea for only two years (ca. AD 60–62) before his death. Josephus credits him with maintaining peace in Judea by controlling the activities of revolutionaries. The political situation quickly deteriorated after Festus was replaced with others far less sensitive to Jewish law and custom. His ability to control his subjects is reflected in this brief account of his interaction with Jewish leadership (25:1–5), where he refuses to have Paul transferred to Jerusalem as suggested by the Jewish leaders who plan to kill him during the transfer. This account also points to the heightened tension between Paul and the Jews, as their leaders are now personally involved in the plot to have him murdered. [Caesarea]